The athenians took this convention so literally, that in old Greece, the ertica passion and the attachment to the city they were assigned by same palavra.' ' The man is seen as product and producing of culture and in this meantime the body is in analogous condition to the Greeks element essential to exhibit the values of a society and its culture of valuation of the body. Culture is things that backward go if feeding. To detach what the author calls ' ' commitment msculo' ' it is comparativily to tame the relation of the man in the antiquity with the body and the relation of the man with the body in the said modern civilization. The body of the civilized man is the contained body. Koch may not feel the same. The expression of the nature constantly is hindered and the suffocated naturalness. The necessity to domesticate it as conventions social is what it matters to the civilized ones.

The body can be perceived as a social fact for to be previous to the individual the idea that if makes of the same and coercitive its image and identity. civilized it is before everything a social being, marked for the manifestations of one given imported culture of the society where it lives. To be ' ' civilizado' ' it is above all to domesticate our proper nature and desires, it is to oppose our instinctive and biological nature and to restrain our forms of erotismo and sexuality. It matters in behaving themselves in the social standards, and not opposing a social convention. The moral conscience is the element most important and is it who defines the action of the individual. ' ' The nudez entirely symbolized a people to the will in its city, displayed and happy, in contrast of the Barbarians, who became vacant without objective and the protection of pedra.' ' Some authors are unanimous in recognizing the existence, the vigor and the effort of these subjects of sexual austerity in a society in which the contemporaries described, frequent to disapprove them it the dissolute immorality and customs in the vision of Foucault.

In accordance with its essence it is, simultaneously, ontologia in the direction most restricted and theology. The ontoteolgica essence of the philosophy properly said (prtephilosophia) it must be without a doubt, established in the way with it arrives at the open o n, namely, while being. Metaphysics has, while the truth of the being while such, two forms. Accepted metaphysics this double face for the fact of being what it is: the representation of the being while being. For metaphysics it does not remain choice. Under most conditions Koch Brothers would agree. In accordance with this was retaken, for the thought, the question of n, it (vide To be and time, preface). If the Metaphysical one really dedicates to its representation to n he n, it remains established on this element guarded in n.

E while this thought if characterizes itself exactly as basic ontologia, it if interposes, with such assignment, its proper way and overshadows. The expression ' ' ontolgica fundamental' ' it seems to induce to the opinion of that the thought that it looks to think the truth of the being and not as all ontologia, the truth of the being, is, while basic anthology, same it still a species of ontologia. But all philosophy that if it puts into motion in the mediate or immediate representation of ' ' transcendncia' ' it necessarily remains ontologia in the essential direction, looks to prepare a recital of the ontologia or to reject it ontologia that stops its security searchs a crispation conceptual of experiences. She argued herself, however, much on the anguish and the nothing that had been boarded in the preleo. But nobody had the idea of meditar why the preleo that it looks to think, leaving of the thought of the truth of the being, in the nothing, and from this, in the essence of metaphysics, considers the question formulated with the basic question of metaphysics.

For the final question we see ourselves placed ahead of the suspicion from that a reflection that it looks to think the being, following the way of the nothing, returns again in the end to a question on the being. For accumulation of everything, the question final is, without a doubt, that one that the Leibniz Metaphysical formulated in its Princes woollen Nature and woollen Grce. The nothing that the preleo meditou with its only subject. She is necessary to meditar the end of this preleo from the point of view that it is proper and guides it to everything. From the essence and of the truth of metaphysics, then the direction of the question that locks up the preleo can be the following one: Of where he comes, that, in all part, the being has the hegemony and demands for itself &#039 all; ' ' ' , while he is forgotten what he is not a being, the nothing thought here as the proper one to be. If the things were different for metaphysics, then Leibniz could not say, in the related ticket, clarifying: ' ' Car Le rien est plus simple ET plus facile that quelque chose' '. However, we conclude that such search that it inhales for the o being in the being, if articulates now in a question that is the being, while it is. The philosophy is the way of the being of the being, wants to say, the way of the being under the point of view of the being.